- 1 Core Reading
- 2 Session 3:1 Exodus: Setting up the Conflict (Matt Lynch)
- 3 Session 3:2: Exodus – The Plagues
- 4 Session 3:3 Exodus – Concern for the Vulnerable (Bob Ekblad)
- 5 Session 3.4: Exodus: Liberation Today
- 6 Session 3.5: Exodus: Seeing the Vulnerable
- 7 You may also be interested in:
Exodus 1:1-15 (or chapters 1-15, but there’s only 10!) through to the story of the Plagues … but overall a story of oppression leading to recreation?
Israel is becoming ‘many’ as ordained at creation… but there are several obstacles to be overcome first. Seen alone, misses the ‘new humanity’ destined to restore creation blessing to the world. With Moses, see how it harks back to e.g. Noah, and forward to Israelite experiences. Moses says ‘I am’, which has led to a lot of discussions as to whether he was divine – or God’s representative. Either way it’s important to understand that God was present.
Moving from a time of chromos to kairos (exile is almost over):
Such is the case with chronos and kairos. Both are Greek words which mean time, but they imply different things.
Chronos refers to minutes and seconds. It refers to time as a measurable resource.
Kairos is the word used for time in Ephesians 5:16 (which I examined in more detail here). Kairos means an appointed time, an opportune moment, or a due season.
Constant battle between Israel/Egypt, pre-ordination of what will happen when Jesus comes, and defining the Israelite nation – the importance of the ‘firstborn’ sons, the gradual admittance of the ‘superior power of Yahweh’. The parting of the waves of the ‘Reed Sea’ answers the question of who is in control. The goal of the journey to re-establish the Abrahamic covenant, having passed through the water, now to pass through the human gauntlet, to re-establish ‘Edenic sanctuary’, where God can dwell again with his people. The importance of Mount Sinai to the Torah… a new covenant with God – where obedience leads to blessing/fullness of life, disobedience to curse and death – set apart as a ‘holy nation’, imaging God to the nations. Moses as the mediator between God/the people as God is too powerful, a covenant marked by blood/a sacrifice. An important part of this covenant is to work and rest. The development of the Tabernacle = similarities with Eden, but even before the covenant is made, the Israelites have broken it with false idols. The freedom emphasised by the divine is ‘grace and mercy’. In the 10 commandments, the judgements are given first, but the ‘rear view’ of God emphasises mercy and forgiveness. The golden calf doesn’t represent God, but human beings in converse with him.
Pharaoh felt threatened by immigrants (such as Jacob’s family) – so became ruthless in the tasks they imposed upon them – but despite this – the numbers increased. Considers how this is in parallel with the Latin American experiences (of men currently in jail) – especially when they are given ‘education’ but not opportunities to take jobs, so go back to what they know – a life of crime – in order to live. The ‘baby boys’ were killed before they could become a problem. The Egyptians needed the immigrants because they did the work that the Egyptians didn’t want to do, but the general thinking was for deportation or down-trodden-ness. The midwives were expected to kill the boys, but refused, so were blessed by God. By worldly standards, Pharaoh was at the top, but God was on the side of the oppressed/weak (not the oppressors) and they survived.
Often when people read the Bible, they read it through oppressive interpretations, which can be subverted by careful reading of the text itself. Guided readings can question assumptions and invite unexpected identifications. When Moses impulsively kills a harsh taskmaster, he has to flee – originally a ‘saviour’ he is now absent from the scene, and failing to intervene – how many see God also… but a deeper reading can see a bigger picture coming to fruition.
When working with Latino prisoners, the author – a Caucasian pastor – representative of the prison system, and of God … many in the prison see God as hyper-sovereign – distant judge who has pre-ordained everything, so lives cannot be re-mapped… all negative aspects of their lives are ‘God’s will’. Their theology assumes that God is just/good and therefore that they must be bad/deserving of all the calamities that have befallen them. No redemption is expected. .. and people attend the sessions for reasons such as social interaction, especially once they find that ‘accepting Christ’ does not instantly solve all their problems. They may think that attending will give a lighter sentence. Belief is, however – people are hungry for an authentic encounter whatever the original reason.
The facilitator has a careful role, which subverts those barriers, replacing the old, paralysing theology. .. with a need to distance himself from ‘taskmasters’, and make the prisoners realise that he’s on their side. God’s will happens through covert disobedience, non-compliance, etc… God listened to the groans of slaves, but they remained slaves … author discusses his experience of working with those seeking to find liberation from e.g. heroin addiction – not in terms of the ‘heroic victor’, but weakness/ignorance on how to heal. In Mexico – often become violent – taking frustration out on someone – as Moses did – direct experience of poverty/oppression = violent. No long-term respect however… required for that = respect and humility. God shows up where Moses is (wherever that wilderness is). Moses when called to go back, said that he wasn’t worthy (he was human). “There’s another really important guy in Israel’s history who didn’t feel cut out for this. Look, God used him. God can use me too.” [Imposter syndrome?]
Session 3:1 Exodus: Setting up the Conflict (Matt Lynch)
Theology and Social Action…. Exodus – reflected in the way they rebuilt their society – institutionally built into their laws, etc. Moving from being a family, to becoming a nation. There was fear-based oppression … being fruitful and multiplying = in the wrong place/time = threatening to Egyptians. Pharaoh does not know God, and does not let the people rest. God cares and hears the cry of the afflicted. God hears it and responds.
Session 3:2: Exodus – The Plagues
God has power of creation, has concern for poor and the afflicted. Conflict between Pharaoh/God. God displays his power over Pharaoh and over creation with the boils. God “you can’t act this way towards my people and get off the hook.” Why does God harden Pharaoh’s heart? The plagues are not to get the Israelites out of Egypt, but to show his power to Pharaoh… who has fraudulent power… shows future generations his power?
Session 3:3 Exodus – Concern for the Vulnerable (Bob Ekblad)
What actions lead to liberation (Exodus 1)? Do we see the presence of God in this text? Confusing – God blesses people who lie in order to protect the innocent? [Makes me think of Corrie Ten Boom – ‘they are under the table’]. What does God do? He’s on the side of the underdog? How does God liberate? Who are the main characters from most powerful to weakest? Who is God with?
- Shiprah and Puah (midwives) à non-compliance and deception
- Moses’ Mother à Hides the baby not obey the law
- Moses’ Sister à Spies for Moses (proactive)
- Pharaoh’s Daughter à Seeing/having compassion
Session 3.4: Exodus: Liberation Today
Understanding contemporary law enforcement. A challenge to those who believe that deception is a sin – most characters are undertaking this in this story. What does the use of these weak characters tell us about God? How does God save now? It tends to indicate non-compliance. Pharaoh’s daughter uses her privilege to rescue. What would that look like today? Funding people to look after other people? Should we be giving work to denied asylum seekers? Educating them? What are the limits of compliance for us?
Session 3.5: Exodus: Seeing the Vulnerable
The importance of “seeing” human beings (rather than ‘the mass’). [Seeing individuals/telling people’s stories?]. Moses (and most on the margins) assume that God is on the side of law enforcement and the status quo, but Moses’ violence response doesn’t disqualify him from God’s mission to be an agent of liberation. God is looking for similar characters in contemporary culture.
Dr Bex Lewis is passionate about helping people engage with the digital world in a positive way, where she has more than 20 years’ experience. She is Senior Lecturer in Digital Marketing at Manchester Metropolitan University and Visiting Research Fellow at St John’s College, Durham University, with a particular interest in digital culture, persuasion and attitudinal change, especially how this affects the third sector, including faith organisations, and, after her breast cancer diagnosis in 2017, has started to research social media and cancer. Trained as a mass communications historian, she has written the original history of the poster Keep Calm and Carry On: The Truth Behind the Poster (Imperial War Museum, 2017), drawing upon her PhD research. She is Director of social media consultancy Digital Fingerprint, and author of Raising Children in a Digital Age: Enjoying the Best, Avoiding the Worst (Lion Hudson, 2014) as well as a number of book chapters, and regularly judges digital awards. She has a strong media presence, with her expertise featured in a wide range of publications and programmes, including national, international and specialist TV, radio and press, and can be found all over social media, typically as @drbexl.